But you,
beloved, building yourselves up on your most holy faith,
praying in the Holy Spirit,

keep yourselves in the love
of God,
looking for the mercy of our Lord Jesus Christ unto eternal life.

And on some have compassion,making a distinction;

but others save with fear,
pulling them out of the fire,hating even the garment defiled
by the flesh.

Now to Him who is able to
keep you from stumbling,and to present you faultless before the presence of His glory with
exceeding joy,

To God our Savior,who alone is wise, be glory and majesty,dominion
and power,both now and forever.Amen(Jude
20-25)

As
foretold in Jude 17-19 and 2 Peter 3:3ff, “mockers” will
appear “in the last time” with a pseudo message concerning Christ’s
return. They will follow a uniformitarian philosophy that nothing has
changed in the past, and nothing is going to change in the future. God has not
intervened in affairs as they relate to the earth or man in the past, and He is
not going to intervene in the future. By and through this form of reasoning,
originating from man’s wisdom during Man’s Day, mockers
appearing in Christendom during the latter days will scoff at, make
light of, belittle, the great doctrines surrounding Christ’s
return.

The Old
Testament counterpart to that which Scripture has foretold will occur in
Christendom during the latter days is the experiences of the children of
Israel in the wilderness of Sinai during the time Moses was on the mountain.
A word study of “mockers” from Jude 18 will lead directly to this
particular time in the history of Israel, referred to in 1 Corinthians 10:7
(ref.Chapter 10 in this book).

And
Christians have been instructed in 1 Corinthians 10:6, 11 that “all
these things” occurred within the sphere of God’s sovereign direction and
control of all things in order that He might have these experiences to draw upon
in teaching Christians the deep things pertaining to His plans and purposes
relating to man and the earth.

Moses in
the type, before departing the camp of Israel and ascending the mountain, left
specific instructions for his people: “Wait here for us [Joshua
accompanied Moses], until we come back toyou . . . .” (Exodus
24:14)

The
people of Israel were to tarry in the wilderness of Sinai, awaiting Moses’ (and
Joshua’s) return.

But
after a lengthy period of time, seeing that “Moses delayed to come down out of
the mount,” the people grew weary and sought new leadership. They went to Aaron
(who, along with Hur, had been left in charge [Exodus 24:14]) and said:

Come,
make us gods that shall go before us; for as for this Moses,
the man who brought us up out of the land of Egypt, we do not know what
has become of him. (Exodus 32:1b).

Aaron,
acceding to their request, collected gold from the people, melted the gold, and
formed “a molded calf.” The people then offered sacrifices unto the
calf, worshipped the calf, and engaged in times of festivities surrounding the
sacrifices and worship. In this manner the people of Israel, during the
wilderness journey, became involved in pagan idolatry (Exodus 32:2ff).

Because
of this lapse into idolatry, God’s thoughts turned toward the destruction of the
entire nation. God revealed both the idolatry and His intentions to Moses while
he was still on the mountain, and Moses then interceded and fasted for “forty
days and forty nights” on behalf of the nation. As a result, God stayed His
hand (cf.Exodus 32:10-14; Deuteronomy 9:13, 14,
18-20, 25-29).

But upon
Moses’ return from the mountain, even though the nation itself had been spared,
God’s judgment still fell upon His people. The molded calf was burned and
ground to powder. The powder was then thrown “into the brook that descended
from the mountain,” and the children of Israel were made to drink of the
water. Following this, three thousand Israelites were slain by the sword; and a
plague was sent throughout the camp (cf.Exodus 32:15ff;
Deuteronomy 9:21).

Had the
Israelites believed Moses and followed his instructions — tarrying in the
wilderness of Sinai, awaiting his return — they would not have fallen
into idolatry, incurring God’s wrath.

Thus,
carrying this over into the antitype, one can immediately see the importance of
Christians understanding and following exact biblical guidelines concerning
activity during Christ’s absence while awaiting His return.

Christ,
as Moses, is away from the camp today. He is in heaven, interceding on our
behalf; and He has been there for an extensive period of time.

(“Forty” is a number
showing completeness, and the number is used extensively throughout
Scripture in this manner [e.g., Genesis 7:17; Numbers 13:25;
Luke 4:12; Acts 1:3; 7:23, 30]. Moses’ intercession
for “forty days and forty nights” on behalf of the Israelites because of
their sins foreshadowed Christ’s present intercession as High Priest on behalf
of sinning Christians. And, as Moses, Christ is interceding in this manner for
a complete period of time — the entire dispensation.)

Before
His departure into heaven, Christ, as Moses before his departure to the
mountain, left specific instructions for His people:

So he
called ten of his servants [“ten,” the number ofordinal completion,signifying all His servants], delivered to them ten minas [signifying
all His business], and said to them, “Do business till I come.” (Luke
19:13)

All
Christians, by direct command from their Lord, are to be engaged in His
business (not their business, but His business, left in
their charge), AWAITING His return.And also by direct
command from their Lord, they are to remain engaged in His business (again,
not their business, but His business, left in their charge),
UNTIL He returns.

However,
Christians, as the Israelites, have taken their eyes off this command. They
have grown weary, ceased to be engaged in the Lord’s business, and ceased to
await His return. And they, as the Israelites, have become involved in other
things, namely idolatry.

The
“molded calf,” formed by Aaron during Moses’ stay on the mountain, was an
idol apparently derived from the Israelites’ former association with Egypt.
According to Joshua 24:14, the Israelites had previously worshipped the
false gods of Egypt; and the ox was the principle Egyptian god (“Apis”) with
which the Israelites had been familiar.

In the
antitype, idolatry in which Christians find themselves involved during the time
Christ is in heaven, has, in like manner, been derived from their former
association with the world. Anything coming between a Christian and God, in
actuality, constitutes an idol (e.g.,note that “covetousness” is called
idolatry in Ephesians 5:5); and the Church today is filled with
Christians following the ways and practices of the world from which they have
been delivered.

One need
only look at the state of Christendom today to see that idolatry of this nature
is rampant.

Nakedness, Shame

Scripture reveals three very significant points concerning Israel’s degenerate
condition at the time Moses returned (Exodus 32:25 [KJV]):

1)
1) The
people were naked.

2)
2) The
people were ashamed.

3)
3) Aaron,
the one (with Hur) left in charge, was held responsible.

This
refers, in the antitype, to a parallel degeneracy that will exist in Christendom
at the time Christ returns:

1)
1) The
people will be naked.

2)
2) The
people will be ashamed.

3)
3) The
leaders (shepherds of the flock) will be held responsible.

(The Hebrew word
translated “naked” [KJV] in Exodus 32:25 has to do with “loosening,” from
the idea of loosening or casting off one’s garments, shaving
the head, etc. [cf.Leviticus 10:6; 13:45; 21:10;
Numbers 5:18; 2 Chronicles 28:19]. Most translators and
interpreters have understood the thought of “loosening” in this verse to be a
reference to the removal of all restraints upon individuals, i.e.,
to “lawlessness,” to “running wild,” etc. [ref.NASB, NIV]. However,
understanding the word in this latter sense is still only another apt
illustration of Christians in the latter days, with nakedness at Christ’s
return still being seen as the end result.)

Nakedness and
shame are subjects that have their roots in the second and third
chapters of Genesis, in Scriptures surrounding the creation and fall of
man. Adam and Eve, in an un-fallen state, following their creation, were both “naked”and were “not ashamed.”

However,
in a fallen state, following the entrance of sin, they “knew that they were
naked”and were “afraid.”They attempted to hide their
nakedness by constructing fig-leaf aprons, and they then “hid themselves from
the presence of the Lord God among the trees of the garden” (Genesis 2:25;
3:6-10).

God,
rejecting their fig-leaf aprons as completely unsuitable for covering their
nakedness, provided His own covering made from animal skins (Genesis 3:21).
This provision was from God:

He
performed the work to bring about the covering.

A
vicarious sacrifice was involved.

Blood
was shed.

This is
the method that God used at the very beginning to cover fallen man’s nakedness,
i.e.,to effect fallen man’s redemption; and this method, originally set
forth by God in Genesis, establishes a pattern that can never change
throughout Scripture.

The
promised Redeemer in Genesis 3:15,at some following point in
time, MUST effect man’s redemption after the established pattern in Genesis
3:21. That is:

First,
the Redeemer must be God, for only God can perform the work of redemption.

Second,
the Redeemer must provide a vicarious sacrifice.

Third,
blood must be shed.

Christians today, because of Christ’s vicarious sacrifice and shed blood, are
clothed in the righteousness of Christ — the antitype of Adam and Eve clothed
with the provided animal skins in Genesis 3:21. Christians, in this
respect, now possess a right relationship with God, for this relationship is
based entirely on the righteousness of Christ and His finished work. Nothing
that man does — typified by the fig-leaf aprons — can have anything to do with
either establishing or adding to this right relationship. Man’s reception of
imputed righteousness is entirely of God.Man can bring nothing
whatsoever into a work — either before or after his salvation — which God
Himself, in the person of His Son, has finished.

Consequently, Christians MUSTremain clothed in the righteousness of
Christ forever, else the completeness, sufficiency, etc. of the very redemptive
work of God Himself would be brought into question. Hence, in this respect,
Christians can NEVERbe found naked.

Thus far
the subject under discussion has been “nakedness” relative to the
righteousness of Christ and eternal salvation.However, there is
another type of “nakedness” in Scripture. The Israelites had appropriated the
blood of the paschal lambs in Egypt. Yet, they were later found “naked” in the
wilderness (or in a “lawless” state, which would, of necessity, be associated
with nakedness by and through the exact meaning of the Hebrew word in
relation to the antitype).

Individuals in the Laodicean church in Revelation 3:14ff (saved
individuals, those clothed in the righteousness of Christ, those who [in the
preceding respect] could never be looked upon as naked) were said, among other
things, to be “naked” (v. 17). In Romans 8:35, “nakedness”
is mentioned alongside six other things — “tribulation,” “distress,”
“persecution,” “famine,” “peril,” and “sword” — as
something possible for Christians to experience.

The main
thrust of this verse though has to do with something that Christians cannot
experience — separation “from the love of Christ.” Since the
things listed in this verse cannot separate one from the love of Christ, it
becomes evident immediately that “nakedness,” as used here, can have
nothing to do with Christians being clothed in the righteousness of Christ.
Rather, the possibility of Christians appearing naked, as in Romans
8:35, as well as in Revelation 3:17, refers to something else
entirely (cf.Revelation 16:15).

Two Justifications

Understanding the matter surrounding more than one type of nakedness is
contingent on understanding that there is more than one type justification.
This is dealt with in James chapter two (vv. 14-26). There
is a justification by faith,and there is also a justification
by works.Accordingly, there is a covering for one’s nakedness
associated with each.

Justificationby faith has to do with the salvation that we presently possess, the
salvation of the spirit; and justification by works has to do with
the salvation to be revealed at the time of our Lord’s return, the salvation
of the soul.

The
covering for nakedness
that we presently possess, associated with eternal salvation, is the
righteousness of Christ;and the covering for nakedness,
associated with the hope set before Christians, is therighteous acts
of the saints — the wedding garment (Revelation 19:8).

“Justification” is NEVER by faith and works (i.e.,a single
justification where faith and works are both involved). It is always by one or
the other, NEVERa combination of the two (though, in the salvation of
the soul, works emanate out of faith); and justification by faith MUST
always precede any mention of justification by works.

Justification by works
emanates out of a person’s faithfulness following his justification by
faith, and works of this nature bring faith (a Christian’s faithfulness) to
its proper goal (James 2:22; 1 Peter 1:9). Thus, a person MUSTfirst be in a position to exercise faith before works can enter. That is to
say, he MUST first be justified by faith before he can be justified by works.

The
wedding garment
(“fine linen”) in Revelation 19:8 is specifically said to be made
up of “the righteous acts [works] of the saints” (NKJV; ASV). The
word translated “righteous acts” (“righteousness,” KJV) is plural in the
Greek text (dikaiomata)and cannot refer to the imputed
righteousness of Christ. Dikaiomata in this verse has to do with “righteous
acts” producing justification.

In this
respect, these are “justifying acts” of the saints (the same word,
appearing in the singular, is translated “justification” and “righteousness”
[referring to justification by faith,made possible through
Christ’s righteous, justifying act] in Romans 5:16, 18;
and the cognate verb [from dikaioo] is translated “justified” in
James 2:24 [referring to both justification by faith and
justification by works — a justification by faith (Christians
exercising faithfulness) which is inseparably connected with a
justification by works]).

Justification by faith,
inseparably connected with justification by works, in James 2:24
has to do with the saved alone, with Christians, with those who have already
been justified by faith (completely apart from works) as seen in Romans
5:16, 18. James 2:24 has to do with works emanating out of
faith, with justification seen in connection with both in this respect (cf.
James 2:14-23). And works emanating out of faith, resulting in
justification by works, provide the Christian with a wedding garment.

(For additional
information on faith and works in the book of James, refer to the
author’s book, Salvation of the Soul, Chapter 5, “Faith Made Mature.”)

Apart
from the wedding garment, a Christian will be found naked at the time of
Christ’s return. Having been justified by faith and clothed in the
righteousness of Christ, he can never be separated from the love of Christ. He
can never be found naked relative to his justification by faith. But,
failing to be justified by works following his justification by faith —
resulting in no wedding garment (nakedness relative to justification by works)
— dire consequences will follow at the time of Christ’s return (note: “judgment”
on the basis of works [1 Corinthians 3:12-15; cf.
Matthew 16:24-27; Luke 19:15-26]).

Appearing in the presence of Christ without a wedding garment is portrayed in
Matthew 22:11-14 by the man appearing at the marriage festivities without a
wedding garment (the man from among the “guests” [Greek: anakeimenon,
“reclining ones” —i.e., not ‘guests,’ but those reclining at the
table]). This man would not have been at these festivities in the first
place had he not previously been justified by faith.

This
section of Scripture is prophetic in its scope of fulfillment. The festivities
portrayed here have to do with festivities surrounding the marriage of the Lamb;
and these festivities will occur in heaven at the end of the present
dispensation.

The man
without a wedding garment was questioned concerning both his presence at the
marriage festivities and the manner in which he appeared. The subtle
distinction between two different negatives in the Greek text of verses
eleven and twelve (ou and me) show that the man knew
he was supposed to have a wedding garment, but he knowingly,
defiantly, appeared without the necessary attire.

Because
the man was not properly clothed, he was denied admittance, bound, and cast into
the darkness outside. That is, he was found naked; and, as a result,
he was denied admittance, bound, and cast into a place comparable
to a darkened courtyard outside a brilliantly lighted banqueting hall.

This man
sets forth the fate awaiting, not unsaved individuals, but certain saved
individuals. The wedding garment (righteous acts of the saints) is in view, not
the imputed righteousness of Christ.

This man
typifies those Christians who, in that coming day following their removal from
the earth, seek admittance to the festivities surrounding the marriage of God’s
Son without being clothed in the proper attire — the wedding garment.

Apostasy
in the camp of Israel during Moses’ day could have been prevented had the
Israelites followed Moses’ instructions: “Wait here for us until we come
again to you.”

Apostasy
in Christendom today could, likewise, have been prevented had Christians
followed Christ’s instructions: “Do business until I come.”

During
Moses’ day the blame for the Israelites’ departure from Moses’ instructions was
laid directly at the feet of the leadership in the camp during the time Moses
was on the mountain (Deuteronomy 9:20; Jeremiah 23:1, 2).

And the
blame for Christians presently refusing to follow Christ’s instructions must, in
like manner, be laid directly at the feet of the leadership in Christendom
during the time Christ is in heaven (Matthew 24:45-51; 1 Peter
5:1-4).

The shepherds in Christendom, the ones who are supposed to
keep the great truths surrounding Christ’s return ever before the people, have
become engaged in other activities; and they have led their flocks into these
other activities. The end result, foretold thirty-five hundred years ago during
the days of Moses, has been apostasy.The mockers are present,
and the Laodicean church of the end-time is in existence.

It is
all exactly as foretold.
We’re seeing on every hand in Christendom today the antitype of activities in
the camp of Israel immediately before Moses descended the mountain, and
it is only a matter of time before we witness in Christendom the antitype of
activities in the camp of Israel at and following the time Moses descended
the mountain.

Building Oneself Up, Praying…

Immediately preceding Jude’s discourse on apostasy (vv. 4-19), he
exhorted Christians to “contend earnestly for [‘earnestly strive with
respect to’] the faith.” Then, immediately following Jude’s discourse on
apostasy, he again refers to the proper place which “faith” is to
continuously occupy in a Christian’s life:

But you,
beloved, building yourselves up on your most holy faith,
praying in the Holy Spirit.” (Jude 20).

Rather
than an exhortation though, as in verse three, verse twenty simply
refers to Christians being built up in the faith.

The
thought from the Greek text has to do with building upon an existing
foundation. Verse twenty is actually a continuation of verse three,
with the intervening section on apostasy separating the verses. Jude exhorted
Christians concerning “the faith” prior to his discourse on apostasy; and
now, having completed this discourse, he picks up with the Christians’
relationship to faith exactly where his discourse leaves off.

How does
a person “contend earnestly for [‘earnestly strive with respect to’]
the faith”? Jude’s response concerning the manner in which this exhortation
is to be carried out is given in the continuation of the subject in verse
twenty. A person earnestly strives with respect to “the faith”
through building himself up by means of his faith. This is in
perfect agreement with the parallel section to Jude 3 in 2 Peter 1:5-8.
In this parallel section, Christians are exhorted to “add to [‘abundantly
supply in’] your faith . . . .” Second Peter1:5-8 and
Jude 3, 20 refer to the same thing (ref.Chapter 2 in this
book).

Christians are presently engaged in a battle. This battle is spiritual.
It is not against “flesh and blood,” but “against principalities, against
powers, against the rulers of the darkness of this world, against spiritual
wickedness in high places [‘against the spirit forces of wickedness in heavenly
places’].” In this battle, Christians are to properly equip themselves with an
armor, and among the pieces of this armor is “the shield of faith.”
Christians holding forth this shield in the warfare against the spirit forces of
wickedness will be able “to quench all the fiery darts of the wicked one”
(Ephesians 6:11-17).

According to Romans 10:17, “faith comes by [‘out of’] hearing,
and hearing by [‘through’] the Word of God.” Individuals equip
themselves with the shield of faith by being built up in “the faith.”
It is in this manner, and in this manner alone, that Christians are able
to protect themselves from the wiles of Satan — his “fiery darts” in the
form of apostasy,as in Jude, etc.

Immediately following the statement concerning individuals being built up
by means of their “most holy faith,” Jude refers to “praying in
the Holy Spirit.” The divine commentary on this verse is Romans 8:26,
27:

Likewise
the Spirit also helps in our weaknesses.
For we do not know what we should pray for as we ought, but the Spirit
Himself makes intercession for us with groanings which cannot be uttered.

Now He
who searches the hearts knows what the mind of the Spirit is,
because He makes intercession for the saints according to the will of God.

Praying
in the Holy Spirit is prayer motivated by the Holy Spirit that emanates from the
man of spirit. It is praying by means of and dependence upon the indwelling
Holy Spirit. Prayer of this nature plays an integral part in Christians being
built up in the faith. The Word of God is “spiritually discerned,” and
Christians receiving this Word into their saved human spirits MUSTrely
upon the indwelling Holy Spirit to lead them “into all truth” (1
Corinthians 2:14; John 16:13). Christians MUSTever combine
their study with prayer after this fashion.

Concluding Exhortation

Jude, in
his discourse on faith and apostasy, has been building toward a climactic
exhortation. He previously exhorted Christians to contend (strive)
earnestly with respect to “the faith” (v. 3); he warned
Christians concerning standing away from “the faith” (vv. 4-19);
and he then came back to the positive side of the Christian’s
relationship to faith (v. 20), continuing from verse three.
All things in the first twenty verses point to that which Jude states in verse
twenty-one:

Keep
yourselves in the love of God,
looking for [awaiting] the mercy of our Lord Jesus Christ unto eternal
life [unto life for the age]. (Jude 21)

The “love
of God” in which Christians are to keep themselves is the same love
previously mentioned in verse two. The word “love” in both
instances is agape in the Greek text, the same as in 2 Peter 1:7.
Agape refers to “divine love,” which God is in His character and
nature.“God is love,” i.e., God is Agape (1 John
4:8). This is the highest type of love attainable. It is the love produced
in the life of faithful believers by the indwelling Holy Spirit, and Christians
are to keep themselves within the sphere of this love.

Agape
appears
at the conclusion of the list of things to be “abundantly supplied in” a
Christian’s faith in 2 Peter 1:5-8. And it is placed last, as also in
Jude 20, 21, because it is the height of Christian experience, and
nothing can be added therein.

Christians — being brought to maturity by and
through being built up in the faith (v. 20; cf.“knowledge,”
Greek: epignosis [2 Peter 1:8]), keeping themselves in the love
of God (v. 21a) — are to await “the mercy of our Lord Jesus
Christ unto eternal life [‘unto life for the age’]” (v. 21b). This,
of course, is the goal upon which all things in the present pilgrim walk focus.

The goal
of faith is the salvation of the soul (life), which has to do with life in the
coming age. The entire concept concerning faith in relation to one’s
calling and life in the coming age set forth by Jude is identical to
that set forth by Paul in 1 Timothy 6:12:

Fight
the good fight of faith,
lay hold on eternal life [lit.,“Strive in the good contest of the
faith; lay hold on life for the age”], to which you were also called…

Jude
directs his entire epistle toward exhorting and warning Christians, with
one thing in view. Jude looked out toward that day when Christians would be
called to an accounting and, at that time, either realize or be denied the goal
of their calling.

Jude’s
concluding exhortation centers on Christians awaiting Christ’s return in a
prepared, ready manner. The failure of innumerable Christians to do so has
resulted in the present apostasy throughout Christendom — as Israel in the
wilderness of Sinai, so Christians in the world today.To
those who “eagerly wait for Him” He will “appear a second time,
apart from sin, for salvation” (Hebrews 9:28). No such
promise is given to those who do not eagerly await His return.

Concluding Thoughts

And on
some have compassion,
making a distinction [lit.,“And you show mercy to the ones who
are wavering (or ‘doubting,’ ‘being contentious’)”];

but
others save with fear,
pulling them out of the fire, hating even the garment defiled by the
flesh. (Jude 22, 23)

As
Christians are to await “the mercy of our Lord Jesus Christ,” they are
themselves, to show mercy, have compassion on other Christians. The words, “making
a distinction” (NKJV) in verse twenty-two are the translation of the
Greek word diakrino,which is often used in other portions of the
New Testament in the sense of “wavering,” “doubting,” or “being
contentious” (cf.Matthew 21:21; Acts 10:20; 11:2,
12; Romans 14:23; James 1:6; Jude 9). This would
appear to be the way it should be understood in Jude 22. Those
Christians who are wavering, doubting, or being contentious concerning the great
truths set forth in verses twenty and twenty-one are to receive
mercy at the hands of Christians who understand these truths, not a
contentious, doubting, or wavering spirit in return. Such responses as the
latter will only serve to further alienate them. Mercy is the quality
that must be exhibited to win them.

The
salvation in verse twenty-three has nothing to do with eternal life.
That’s not the issue being dealt with at all. The text is dealing with
Christians awaiting “the mercy of our Lord Jesus Christ” to life
for the age (vv. 22, 23). The same basic thought is set forth
in James 5:19, 20:

Brethren, if anyone among you wanders from the truth,
and someone turns him back [turns him back to the truth],

let him
know that he who turns a sinner from the error of his way will save a soul from
death and cover a multitude of sins.

Turning
Christians either to the truth or back to the truth, as in James 5:19,
20 and Jude 22, 23, has to do with the salvation of the
soul alone. The entire matter of the unique relationship that Christians
have with one another occurs on the basis of the fact that both are new
creations “in Christ”; but, within this relationship, Christians MUSTlook from the present forward to the land set before them, not from
the present back to the land that they left (typified by Egypt). Christians
MUST keep their eyes fixed on the goal of their calling, the goal of
faith, the salvation of their souls.

The
thought of pulling Christians “out of the fire, hating even the
garment defiled by the flesh” (v. 23) is similar to Joshua the high
priest in Zechariah 3:1-7 being clothed in filthy garments and plucked as
a brand “out of the fire.” The thought in Jude though would have
to be brought over into the context of Christians being clothed in the wedding
garment rather than unsaved individuals, as portrayed by Joshua, being clothed
in the righteousness of Christ.

The
thought in Jude extends into the area with which Joshua found himself
confronted following his being plucked as a brand from the fire and being
clothed with a change of raiment. He was then told:

. . . If you will walk in
My ways, and if you will keep My command, then you shall also
judge My house . . . .
(Zechariah 3:7)

Just as
there are two different justifications and two different garments in connection
with these justifications, there are also dual truths on being removed as a
brand from the fire. Zechariah 3:2-4 sets forth one and Jude 23
sets forth the other.

How are
Christians able to so live as Jude has previously exhorted? How are Christians
able to govern their lives in such a manner that an abundant entrance “into
the everlasting [‘age-lasting’] kingdom of our Lord and Savior Jesus
Christ” will be their portion? (2 Peter 1:11).

They are
able to so live and govern their lives in this manner only because the One who
loved them and gave Himself for them continues to love them and is “able to
do exceedingly abundantly above all that we ask or think, according to
the power that works in us” (Ephesians 3:20). The concluding words
of Jude sum up his entire epistle after this fashion:

Now to
Him who is able to keep you from stumbling,
and to present you faultless before the presence of His glory with exceeding
joy,

To God
our Savior,
who alone is wise, be glory and majesty, dominion and power,
both now and forever. Amen.